Audio lecture Bangla/বাংলা by Shaykh Mu’teeur-Rahman Madani
The Shaykh explains how the mawlid crept into the Ummah and which sect was involved also he refutes the innovaters who claim that the proof of the milad is in the Qur’an.

We see that one’s faith can’t be perfected until he loves the messenger (صلى الله عليه وسلم) and glorifies him with what he should glorify him with, and with what is suitable for him (صلى الله عليه وسلم), and there is no doubt that the sending of the messenger (صلى الله عليه وسلم) and I don’t say his birth, but his sending as he wasn’t a messenger until he was sent, as people of knowledge have said, he has been informed by Iqra’ (Surah Al-‘Alaq) and has been sent by Al-Muddaththir (Surah Al-Muddaththir), and there is no doubt that his sending is a benefit to the whole mankind as Allah has said: Say (O Mohammad, صلى الله عليه وسلم) “O mankind!, verily I am sent to you all as the messenger of Allah, to whom belongs the dominion of the heavens and the earth. None has the right to be worshiped but he. It is he who gives life and causes death. So believe in Allah and his messenger, the prophet who can neither read nor write (i.e. Mohammad, صلى الله عليه وسلم), who believes in Allah and his words, and follow him so that you may be guided.” Al-‘Araf: 158.

And if he was so, then as a part of our glorification, respect, and politeness towards him, and as a part of taking him as a leader and someone to follow, is not to exceed than the worships he has legislated for us, because the messenger of Allah (صلى الله عليه وسلم) died and there was nothing good for his nation but he has showed it and has ordered us to do, and there was nothing evil for his Ummah, but he has clarified it and warned us from. So, as we believe in him as a leader and someone to follow, we don’t have the right to celebrate his birth or his sending, as celebration means happiness, joy, and showing glorification, and all these things are types of worship that get us closer to Allah, so we are not allowed to legislate in worships but what Allah and his messenger has legislated. So, celebrating the birthday is considered innovation, and the prophet (صلى الله عليه وسلم) said: “Every innovation is misguidance.” He has said this is general word, and he (صلى الله عليه وسلم) is the best to know what he says, the most eloquent in what he speaks, and the most advising in what he guides to, there is no doubt in this, and the messenger hasn’t excluded anything of the innovations that is not misguidance, and it is well known that misguidance is the opposite of guidance. That’s why The Al-Nasa’i reported another narration: “Every misguidance is in hellfire”, therefore if celebrating his birthday (صلى الله عليه وسلم) one of the things liked by Allah and his messenger, then it would have been permissible, and if it was permissible, then it would have been preserved, as Allah has ensured preserving his rulings, and if it was preserved, the guided caliphs, the companions, their followers and those who followed would have left it. Since they haven’t done anything of this, it has been know that this is not a part of the religion of Allah, and what I advice the Muslims in general with, is not to avoid such things whose legality haven’t been proved neither by the Qur’an nor by the traditions of the messenger of Allah (صلى الله عليه وسلم), nor in the deeds of the companions, and to pay attention to what is clear in the rulings as known obligatory and preferable deeds, and in it there is sufficiency and reform of the individual and the society.

And if you looked carefully into the conditions of those who are fond of such innovations, you will find them reluctant not only in doing preferable deeds, but also in doing duties and obligations. This is a part from the exaggeration in the prophet (صلى الله عليه وسلم) that is found in these celebrations, that leads to the major shirk (making partners with Allah) which causes one to get outside the religion, and that the messenger of Allah (صلى الله عليه وسلم) have fought people for it, and have made their bloods, money, and property lawful. We hear that there are some poems that are said during these celebrations that surely causes one to get out of the religion, as they repeat the saying of the Busiri:

O the most honored creature, who can I seek for refuge

But you, when a great accident happens to me

If you weren’t to take my hand on the day of resurrection

Shaking it, then say “Oh, foot slips!”

Among your generosity are this life and the other one

And among your knowledge is the knowledge of the tablet and the pen

Such attributes are due only to Allah, and I am astonished by who says such words. If he understands what he is saying, then how can he justify saying to the prophet: “Among you generosity is this life and the other one”, and “Among” here is stating that it is part of his generosity, and “the other one” is the hereafter. So, if this life and the one to come is among the generosity of the messenger (صلى الله عليه وسلم), and not all his generosity, then what is left for Allah, for sure, nothing would have been left, neither in this life nor in the hereafter. And also “And among your knowledge is the knowledge of he tablet and the pen”, and “Among” here is stating that it is part of his knowledge, and I don’t know what will be left for Allah, if we talked to the messenger (صلى الله عليه وسلم) with such speech.

And wait my Muslim brother… If you fear Allah, then give the messenger of Allah (صلى الله عليه وسلم) the degree Allah has given to him. He is the slave of Allah and his messenger, so say “Slave of Allah, and his messenger”. And believe in what Allah has commanded him to convey to all mankind: Say (O Mohammad, صلى الله عليه وسلم)“I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor that I tell you I am an angel. I but follow what is revealed to me.” Al-An’am: 50, and what Allah has commanded him with when he said: Say (O Mohammad, صلى الله عليه وسلم) “It is not in my power to cause you harm, or to bring you to the right path.” Al-Jinn: 21, and in addition to that: Say (O Mohammad, صلى الله عليه وسلم) “None can protect me from Allah’s punishment (if I were to disobey him), nor can I find refuge except in him.” Al-Jinn: 22, even if Allah wants to do something to the messenger (صلى الله عليه وسلم), no one can protect him from Allah.

So, the net result of these festivals or celebrations of the prophet’s (صلى الله عليه وسلم) birthday, is not just limited to being an innovation in the religion, but also other bad things are added to it and can lead to major shirk.

Moreover, from what we have heard, there is intermixing between men and women, and there is clapping and using Duff (one-sided drum), etc.. and other bad things that no believer can have doubt in condemning them, and we are satisfied with what Allah and his messenger have legislated for us, as in it is the reform of the hearts, countries, and people.

Al-Bukhari & of The Great Scholars From Whom He Narrated

He is Muhammad ibn Ismaa’eel ibn Ibraaheem ibn Mugheerah al-Bukhaaree, Abu Abdullaah, he was born in Shawwaal, 194H.

1. About the Author
2. The Chain of Narrators
3. The Text
4. Speech and Actions
5. The Quríaan
6. The Pre-Decree (Qadar)
7. The Companions and their Honor
8. Innovations
9. Following the Messenger
10. Dealing with the Rulers

APPENDIX

A Brief Biography of Imaam al-Laalakaaíee
Books containing expositions of the Aqeedah of the Salaf
Wise Scholars and the Impateint Workers
Related by Ibn Saíd Tabaqaatul Kubraa (7/163- 165)
Paving the Way for Victory by Shaih Naasir ud-Deen Al- Albanee Fiqhul-waaqi (pp 49-51)
A Brief History of the Innovated Sects by Sheikh ul-Islam Ibn Taymiyyah (D.728H)

Barelwi is a book about the Barelwi sect which appeared at the end of the nineteenth century in the indian peninsula and it contradicts the islamic legislation ,the quran and sunnah not only in the branches but also its fundemental creeds attack islam completely.They consider anyone opposing the opinions of their immam as a disbeliever.The book includes five 5 chapters:it’s history,creeds, teachings, disbelieving fatwas and mythical stories

Beliefs of Ahlul-Hadeeth

The Fundamental Beliefs Held by Ahlul-Hadeeth
Know, may Allaah have mercy on us and you that the Math-hab of Ahlil-Hadeeth, the Ahlus-Sunnah wal-Jamaa`ah is acknowledgment of Allaah, His Angels, His books and His Messengers, and acceptance of what has been spoken of in the book of Allaah, and what been authenticated from the narrations from the Messenger of Allaah (صلى الله عليه وسلم). There is no alteration of that which has been narrated from him and no room for rejection, since they were ordered with following the Book and Sunnah, and they are content with the guidance in them (the Book and Sunnah)

Imām Ibn Hajar was asked regarding this point and he answered in a very convincing manner. The following paragraphs present the question and the answer.

The question: Is it an obligation in Salāt or outside Salāt that a muslim says the word “Sayyiduna” when sending Salāt on the prophet (صلى الله عليه وسلم) such as to say: “Allāh humma Sallī ‘Alā Sayyidinā Muhammad” or “‘Alā Sayyidil khalq” [the master of the creation] or should one only say: “Allahumma Sallī ‘Alā Muhammad”? which one is better??

The answer: ‘Indeed following the affirmed wording of [any] Thikr is better. Some falsely raised that the prophet (صلى الله عليه وسلم) abandoned this word out of his humbleness, but muslims should say it. Were this hypothesis true, the Sahābah and Tābi’īn would have said it and nothing of such a thing was affirmed though many of them reported the Tashahhud. And also pay heed to the great eminent ‘Ālim Ash-Shāfi’i’s statement with which he commenced his book – to which all his followers adhere- he said: ‘Allāhumma Sallī ‘Alā Muhammad’.(1)

* Important Notes:
It is worth mentioning here the following points:

The first:
The hādīth that states: “Lā Tusayyidūnī Fī As-Salāt” [i.e. Never say “Master” in your Salāt] is a forged one, even the word “Tusayyidūnī” is linguistically incorrect; the proper derivation of the word should be “Tusawwidūnī” [i.e. call me master]. This hadīth is a forged one that has no basis whatsoever (2) regarding Isnād and Matn. were it authentic, we would have used it as a proof for the point under discussion.

The second:
Many Muslims mix the forms of Tashahhud and come up with a new one that runs as follows: ‘Allāhumma Sallī ‘Alā Muhammad Wa’alā ‘Āl: Muhammad, Kamā Sallayt ‘Alā Ibrāhīm Wa’alā ‘Āli Ibrāhīm. Fil ‘Ālamīn. Innaka Hamīdun Majīd’.
This new mixed wording of Tashahhud is illegal for any act of worship should be taken from the prophet (صلى الله عليه وسلم), no more no less, and the previous wording of Tashahhud was not affirmed to be of the prophet’s (صلى الله عليه وسلم) Sunnah; on the contrary it is a mixture of two Sahr’ wordings.

When a muslim recites one of the wordings of Tashahhud, he should stick to its wording, with no addition or omission, for Tashahhud is an act of worship that is taken from Shar’i texts that should never be changed.

Regretfully, many muslims of today abandoned the authentic wordings of Tashahhud and resorted to other ones, some of them even add statements to the original ones believing them to be more beneficial. Any muslim must be aware of such abandoning for indeed our prophet Muhammad’s (صلى الله عليه وسلم) deeds are the most beneficial and most sublime to which we should all adhere especially sending Salāt on him (صلى الله عليه وسلم) with its precise wording. Both Tashahhud and sending Salāt on the prophet (صلى الله عليه وسلم) are of the prescriptional acts [Tawqīfiyyah]; no one is allowed neither to add to nor omit a bit of them. The prophet (صلى الله عليه وسلم) set certain wordings for them both to be followed by all muslims. So, be -my dear muslim brother- of those who follow [the Sunnah] and not of those who change and innovate new things in it.(5)

Adding the words “Bismillāh” to the beginning of Tashahhud and “As’alullāh Al-Jannah Wa’a’ūthu Billāhi Minan Nār” [I ask Allāh to admit me to Paradise. And I seek refuge with him from Hell] to its end is also a mistake done by some muslims.

Muslim said: ‘the wording of Tashahhud was related from the prophet صلى الله عليه وسلم) through many authentic narrations none of the following statements was affirmed to be mentioned in them at all’: ‘Bismillāh or Billāh in its beginning, As’alullāhal Jannah Wa ‘A’ūthu Billāhi Minan Nār at its end’.

The third:
Imām An-Nawawī said: ‘Scholars differed regarding the obligation of sending Salāt on the prophet (صلى الله عليه وسلم) in the second Tashahhud in Salāt. Abū Hanīfah, Mālik and the Jumhūr held it to be a Sunnah that if not done, one’s Salāt is still valid, while Ash-Shāfi‘ī and Ahmad regarded it to be a Wājib that if not done, one’s Salāt is rendered invalid. This is also ‘Umar’s and his son’s opinion which Ash-Sha’bī shared with them. Some scholars stated that Ash-Shāfi‘ī contradicted the Ijmā’holding such an opinion. This is not true for it is Ash-Sha‘bī’s opinion -as narrated by Al-Baihaqī.

Considering it [i.e. sending Salāt on the prophet (صلى الله عليه وسلم)] as an
obligation is not clearly affirmed. Ash-Shāfi’iyyah scholars support their opinion with Abī Mas’ūd’s Al-Ansārī’s narration [who stated that] the Sahābah asked the prophet (صلى الله عليه وسلم) about the way they could send Salāt on him, to which he (صلى الله عليه وسلم) answered: ‘Say: Allahumma Sallī ‘Alā Muhammad (صلى الله عليه وسلم)… etc . ‘And this prophet’s (صلى الله عليه وسلم) order is an obligation that must be followed.

However, this narration is not clear cut regarding the point under discussion unless it is joined with the other one which states that the Sahābah asked the prophet (صلى الله عليه وسلم) ‘what should we say when we send our Salāt on you in our Salāt ?’

He (صلى الله عليه وسلم) said: ‘Say: Allahumma Sallī ‘Alā Muhammad (صلى الله عليه وسلم)… etc’. the addition in this narration is authentic; narrated by the two great Imams Abū Hātim Ibn Hibbān Al-Bastī and Al-Hākim Abū ‘Abdillāh in their “Sahīhs” stating its authenticity. They both supported it with onther narration traced back to Fudālah Ibn ‘Ubaid to have said: ‘Allāh’s Messenger (صلى الله عليه وسلم) once saw a man doing his Salāt. [when reaching Tashahhud, he started calling Allāh for his well affair], he neither praised Allāh nor glorified him, nor did he send his Salāt on the prophet (صلى الله عليه وسلم). Seeing this, the prophet (صلى الله عليه وسلم) said: ‘He is hasty’. Then he called him and instructed him saying: ‘when you do your Salāt, start [your Du‘ā’] with praising and glorifying Allāh then send your Salāt on the prophet (صلى الله عليه وسلم) and then call unto Allāh with that which your heart desires’.

Al-Hākim judged this Hadīth to be authentic for the conditions Muslim set for authentic narrations apply to it. Although these two narrations include acts that are not obligatory on the praying muslim such as sending one’s Salāt on the prophet’s ‘Āl [house hold] and his off spring and saying the Du‘ā’, one could – however- consider them as evidences [on the obligation of Tashahhud] for any order indicates that the thing ordered is an obligation. If parts of any order are not an obligation due to a certain evidence this does not entail that the other parts are not. Allāh knows best.

Our reverend Shāfi‘ī scholars considered saying: as ‘Allāhumma Sallī ‘Alā Muhammad’ Wājib, while the rest of Tashahhud is Sunnah. There is an odd opinion that states the obligation of sending Salāt on the ‘Āl [house hold] but it is not strong enough to be taken into consideration. Allāh knows best’.(6)

[Commenting on An-Nawawi’s last point,] Al-’Amīr As-San’ānī said: ‘Sending one’s Salāt on the ‘Āl is not just recommended as An-Nawawī and others stated. On the contrary; sending Salāt on the prophet (صلى الله عليه وسلم) is not complete unless a muslim recites the whole wording of it which includes the ‘Āl for [it is narrated that] the Sahābī asked the prophet (صلى الله عليه وسلم) regarding how to send Salāt on him (صلى الله عليه وسلم), and he (صلى الله عليه وسلم) taught him the whole wording that contains sending Salāt on both: the prophet (صلى الله عليه وسلم) and his house hold.

Accordingly; whoever ignores the second part, has not fully complied with the prophet’s (صلى الله عليه وسلم) order, and so he has not actually sent Salāt on him (صلى الله عليه وسلم)’.(7)

Ibn Al-‘Arabī shared As-San’ānī his opinion considering sending Salāt on the prophet (صلى الله عليه وسلم) as an obligation. He said: ‘Sending Salāt on the prophet (صلى الله عليه وسلم) is an obligation to be done at least once in one’s life as agreed upon amongst scholars. As for doing it in Salāt itself, Muhammad Ibn Al-Mawwāz and Ash-Shāfi‘ī held it to be an obligation without which one’s Salāt is rendered invalid. Other ‘Ulamah held an opposite opinion; they held it to be a Sunnah. The soundest opinion is the former for it is supported by the hadīth in which the prophet (صلى الله عليه وسلم) displayed the time and manner of sending Salāt on him.

Accordingly; this Salāt is an obligation regarding its time and manner’.(8)

Our Shaikh Al-‘Albānī shared Ibn Al-‘Arabi his opinion as stated in his “Sifat Salātun Naby”.(9) He mentioned Fudāla’s narration which An-Nawawī related- under the title ‘The obligation of Sending Salāt on the Prophet (صلى الله عليه وسلم)’ and then said: ‘It was narrated by Ahmad, Abū Dāwūd, Ibn Khuzaimah, Al-Hākim -who considered it as authentic and with which Ath-Thahabi agreed’.
Then he proceeded saying: ‘This hadīth states the obligation of
sending Salāt on the prophet (صلى الله عليه وسلم) in this [second] Tashahhud due to the order included in it. Imām Ash-Shāfi‘ī and Ahmad in his latest views held this opinion as many Sahābah and others did before. Those who claim that Ash- Shāfi‘ī contradicted the Ijmā’has been unjust to him- as Al-Faqīh Al-Haithamī discussed in his “Ad-Durr
Al-Mandūd Fis Salati Was Salāmi ‘Ala Sāhib Al-Maqām Al-Mahmūd”.

The fourth:
Sending Salāt on the prophet (صلى الله عليه وسلم) is not restricted to the second Tashahhud; it could be recited in the first one too.
Imām Ash-Shāfi‘ī stated in “Al-’Umm”: ‘The first and the second Tashahhud have the same wordings. By the word Tashahhud I mean reciting Tashahhud followed by sending Salāt on the prophet (صلى الله عليه وسلم) both must be recited’.(10)

It is not of Sunnah that one limits his Tashahhud to only saying
“Allāhumma Sallī ‘Alā Muhammad”, one must recite one of the affirmed wordings of Tashahhud completely- as was previously reported from Al-‘Amīr As-San’ānī. (11)

In addition to that, the authentic ahādīth indicate clearly that Du‘ā’ could be recited after reciting the first Tashahhud. One of these ahādīth is the one narrated by ‘Abdullāh Ibn Mas’ūd (صلى الله عليه وسلم) to have said: ‘We used to perform Salāt and know nothing to say after the first two Rak’ahs but Tasbīh, Takbīr and Tahmīd.

The aforementioned hadīth states the legality of saying Du‘ā’ in the first Tashahhud. None of the ‘Ulamah held this opinion but Ibn Hazm- and he is right in doing so- although he depended on general texts which other ‘Ulamah could refute easily making use of specified ones. As for this hadīth, it is indeed a clear cut hadīth on the point under discussion. May Allāh have mercy on him who is just in all matters and follows the Sunnah. (13)

The fifth:
In case one’s Wudū’becomes invalid before Taslīm, one’s Salāt
is considered invalid- be it an obligatory or supererogatory one.(14)

(3) Important note: In his book “At-Tirah ‘Alā Al-Gurrah” (pp. 12- 4), Al-’Alūsī said that: it is wide spread amongst the Rāfidah not to separate between the word Muhammad and the word “’Āli” with the preposition “‘Alā” depending on a forged hadīth that says: ‘ whoever separates between me and my ’Āl [house hold] with the preposition “‘Alā” will never enjoy my intercession’. Many of the Shī‘ah themselves
stated that this hadīth is a forged onbe. Accordingly, Ahlus Sunnah must a bandon the Rafidah way and pronounce the word “‘Alā” [in their Tashahhud]. See: “Mu‘jam Al-Manāhī Al-Lafthiyyah” (p. 16).

(4) For more details on the narrations regarding the wordings of Tashahhud. See: “Sifat Salātun Naby” (pp. 178 – 81).

(7) See: “Subulus Salām” (vol. 1 / p. 193). Al-Hādī, Al-Qāsim, Ahmad Ibn Hanbal and some Shāfi‘ī scholars all held it an obligation to recite the full form of the Salāt on the prophet (صلى الله عليه وسلم) after reciting Tashahhud as stated in “Naylul Awtār” (vol. 2 / p. 324).
In “Al-Qawlul Badī‘“ (pp. 90 – 1), As- Sakhāwī related from Al-Baihaqi in his “Shu‘ab” from Abī Ishāq Al-Marwazi – a great Sahfi‘ī scholar – to have said: ‘ I believe that sending Salāt on the prophet (صلى الله عليه وسلم) and his ’Āl is an obligation in the last Tashahhud of Salāt. Al-Baihaqī commented: “The affirmed ahādīth that show the way of sending Salāt on the prophet (صلى الله عليه وسلم) are evidences on what he believed in”.
Then he [As-Sakhāwī] said: ‘Our shaikh -Ibn Hajar- said that what At-Tahāwī mentioned in his “Mushkil” indicates that Harmalah reported this from Ash- Shāfi‘ī’.

(12) Narrated by Ahmad in “Al-Musnad” (vol. 1 / p.437), An-Nasā’ī in “Al-Mujtabā” (vol. 2 / p. 238) and At- Tabarānī in “Al-Mu‘jam Al-Kabīr” (vol. 10 / p. 57) (no.9912). Its chain of narrators is authentic- and considered connected according to the conditions set by Muslim- as is explained in “As- Silsilah As- Sahīhah” (no. 878).